Joshua Assumes Command

      10Then Joshua commanded the officers of the people, saying, 11“Pass through the midst of the camp and command the people, saying, ‘Prepare provisions for yourselves, for within three days you are to cross this Jordan, to go in to possess the land which the LORD your God is giving you, to possess it.’”

      12To the Reubenites and to the Gadites and to the half-tribe of Manasseh, Joshua said, 13“Remember the word which Moses the servant of the LORD commanded you, saying, ‘The LORD your God gives you rest and will give you this land.’ 14“Your wives, your little ones, and your cattle shall remain in the land which Moses gave you beyond the Jordan, but you shall cross before your brothers in battle array, all your valiant warriors, and shall help them, 15until the LORD gives your brothers rest, as He gives you, and they also possess the land which the LORD your God is giving them. Then you shall return to your own land, and possess that which Moses the servant of the LORD gave you beyond the Jordan toward the sunrise.”

      16They answered Joshua, saying, “All that you have commanded us we will do, and wherever you send us we will go. 17“Just as we obeyed Moses in all things, so we will obey you; only may the LORD your God be with you as He was with Moses. 18“Anyone who rebels against your command and does not obey your words in all that you command him, shall be put to death; only be strong and courageous.”

Parallel Verses

New American Standard Bible (©1995)
"Be strong and courageous, for you shall give this people possession of the land which I swore to their fathers to give them.

GOD'S WORD® Translation (©1995)
Be strong and courageous, because you will help these people take possession of the land I swore to give their ancestors.

King James Bible
Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them.

Douay-Rheims Bible
Take courage, and be strong: for thou shalt divide by lot to this people the land, for which I swore to their fathers, that I would deliver it to them.

Darby Bible Translation
Be strong and courageous, for thou shalt cause this people to inherit the land which I have sworn unto their fathers to give them.

English Revised Version
Be strong and of a good courage: for thou shalt cause this people to inherit the land which I sware unto their fathers to give them.

Webster's Bible Translation
Be strong and of a good courage: for to this people shalt thou divide for an inheritance the land which I swore to their fathers to give them.

World English Bible
"Be strong and courageous; for you shall cause this people to inherit the land which I swore to their fathers to give them.

Young's Literal Translation
be strong and courageous, for thou -- thou dost cause this people to inherit the land which I have sworn to their fathers to give to them.

Cross References

Deuteronomy 1:21 'See, the LORD your God has placed the land before you; go up, take possession, as the LORD, the God of your fathers, has spoken to you. Do not fear or be dismayed.'

Deuteronomy 11:8 "You shall therefore keep every commandment which I am commanding you today, so that you may be strong and go in and possess the land into which you are about to cross to possess it;

Deuteronomy 31:6 "Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you."

Deuteronomy 31:7 Then Moses called to Joshua and said to him in the sight of all Israel, "Be strong and courageous, for you shall go with this people into the land which the LORD has sworn to their fathers to give them, and you shall give it to them as an inheritance.

Deuteronomy 31:23 Then He commissioned Joshua the son of Nun, and said, "Be strong and courageous, for you shall bring the sons of Israel into the land which I swore to them, and I will be with you."

2 Samuel 10:12 "Be strong, and let us show ourselves courageous for the sake of our people and for the cities of our God; and may the LORD do what is good in His sight."

1 Kings 2:2 "I am going the way of all the earth. Be strong, therefore, and show yourself a man.

1 Chronicles 22:13 "Then you will prosper, if you are careful to observe the statutes and the ordinances which the LORD commanded Moses concerning Israel. Be strong and courageous, do not fear nor be dismayed.

Daniel 10:19 He said, "O man of high esteem, do not be afraid. Peace be with you; take courage and be courageous!" Now as soon as he spoke to me, I received strength and said, "May my lord speak, for you have strengthened me."

Commentary

Matthew Henry's Whole Bible Commentary

PREFACE TO VOLUME TWO

This second volume of methodized and practical expositions of the inspired writings ventures abroad with fear and trembling in the same plain and homely dress with the former on the Pentateuch. Ornari res ipsa negat; contenta doceri-the subject requires no ornament; to have it apprehended is all. But I trust, through grace, it proceeds from the same honest design to promote the knowledge of the scripture, in order to the reforming of men's hearts and lives. If I may but be instrumental to make my readers wise and good, wiser and better, more watchful against sin and more careful of their duty both to God and man, and, in order thereto, more in love with the word and law of God, I have all I desire, all I aim at. May he that ministereth seed to the sower multiply the seed sown, by increasing the fruits of our righteousness, 2 Co. 9:10. It is the history of the Jewish church and nation that fills this volume, from their first settlement in the promised land, after their 430 years' bondage in Egypt and their forty years' wandering in the wilderness, to their re-settlement there after their seventy years' captivity in Babylon-from Joshua to Nehemiah. The five books of Moses were taken up more with their laws, institutes, and charters; but all these books are purely historical, and in this way of writing a great deal of very valuable learning and wisdom has been conveyed from one generation to another. The chronology of this history, and the ascertaining of the times when the several events contained in it happened, would very much illustrate the history, and add to the brightness of it; it is therefore well worthy the search of the curious and ingenious, and they may find both pleasure and profit in perusing the labours of many learned men who have directed their studies that way. I confess I could willingly have entertained myself and reader, in this preface, with a calculation of the times through which this history passes; but I consider that such a babe in knowledge as I am could not pretend either to add to or correct what has been done by so many great writers, much less to decide the controversies that have been agitated among them. I had indeed some thoughts of consulting my worthy and ever-honoured friend Mr. Tallents of Shrewsbury, the learned author of the "View of Universal History," and of begging some advice and assistance from him in methodizing the contents of this history; but, in the very week in which I put my last hand to this part, it pleased God to put an end to his useful life (and useful it was to the last) and to call him to his rest, in the eighty-ninth year of his age: so that purpose was broken off, that thought of my heart. But that elaborate performance of his commonly called his "Chronological Tables" gives great light to this, as indeed to all other parts of history. And Dr. Lightfoot's "Chronology of the Old Testament," and Mr. Cradock's "History of the Old Testament Methodized," may also be of great use to such readers as I write for. As to the particular chronological difficulties which occur in the thread of this history, I have not been large upon them, because many times I could not satisfy myself, and how then could I satisfy my reader concerning them? I have not indeed met with any difficulties so great but that solutions might be given of them sufficient to silence the atheists and antiscripturists, and roll away from the sacred records all the reproach of contradiction and inconsistency with themselves; for, to do that, it is enough to show that the difference may be accommodated either this way or that, when at the same time one cannot satisfy one's self which way is the right. But it is well that these are things about which we may very safely and very comfortably be ignorant and unresolved. What concerns our salvation is plain enough, and we need not perplex ourselves about the niceties of chronology, genealogy, or chorography. At least my undertaking leads me not into those labyrinths. What is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, is what I intend to observe, and I would endeavour to open what is dark and hard to be understood only in order to that. Every author must be taken in his way of writing; the sacred penman, as they have not left us formal systems, so they have not left us formal annals, but useful narratives of things proper for our direction in the way of duty, which some great judges of common writers have thought to be the most pleasant and profitable histories, and most likely to answer the end. The word of God manifestis pascit, obscuris exercet (Aug. in Joh. Tract. 45), as one of the ancients expresses it, that is, it has enough in it that is easy to nourish the meanest to life eternal, yet enough that is difficult to try the industry and humility of the greatest. There are several things which should recommend this part of sacred writ to our diligent and constant search.

I. That it is history, and therefore entertaining and very pleasant, edifying and very serviceable to the conduct of human life. It gratifies the inquisitive with the knowledge of that which the most intense speculation could not discover any other way. By a retirement into ourselves, and a serious contemplation of the objects we are surrounded with, close reasoning may advance many excellent truths without being beholden to any other. But for the knowledge of past events we are entirely indebted (and must be so) to the reports and records of others. A notion or hypothesis of man's own framing may gain him the reputation of a wit, but a history of man's own framing will lay him under the reproach of a cheat any further than as it respects that which he himself is an eye or ear-witness of. How much are we indebted then to the divine wisdom and goodness for these writings, which have made things so long since past as familiar to us as any of the occurrences of the age and place we live in! History is so edifying that parables and apologues have been invented to make up the deficiencies of it for our instruction concerning good and evil; and, whatever may be said of other history, we are sure that in this history there is no matter of fact recorded but what has its use and will help either to expound God's providence or guide man's prudence.

II. That it is true history, and what we may rely upon the credit of, and need not fear being deceived in. That which the heathens reckoned tempus adeµlon (which they knew nothing at all of) and tempus mythikon (the account of which was wholly fabulous) is to us tempus historikon, what we have a most authentic account of. The Greeks were with them the most celebrated historians, and yet their successors in learning and dominion, the Romans, put them into no good name for their credibility, witness that of the poet: Et quicquid Graecia mendax audet in historia-All that lying Greece has dared to record, Juv. Sat. 10. But the history which we have before us is of undoubted certainty, and no cunningly devised fable. To be well assured of this is a great satisfaction, especially since we meet with so many things in it truly miraculous, and many more great and marvellous.

III. That it is ancient history, far more ancient than was ever pretended to come from any other hand. Homer the most ancient genuine heathen writer now entirely extant, is reckoned to have lived at the beginning of the Olympiads, near the time when it is computed that the city of Rome was founded by Romulus, which was but about the reign of Hezekiah king of Judah. And his writings pretend not to be historical, but poetical fiction all over: rhapsodies indeed they are, and the very Alcoran of paganism. The most ancient authentic historians now extant are Herodotus and Thucydides, who were contemporaries with the latest of our historians, Ezra and Nehemiah, and could not write with any certainty of events much before their own time. The obscurity, deficiency, and uncertainty of all ancient history, except that which we find in the scripture, is abundantly made out by the learned bishop Stillingfleet, in that most useful book, his Origines Sacrae, lib. i. Let the antiquity of this history not only recommend it to the curious, but recommend to us all that way of religion it directs us in, as the good old way, in which if we walk we shall find rest for our souls, Jer. 6:16.

IV. That it is church history, the history of the Jewish church, that sacred society, incorporated for religion, and the custody of the oracles and ordinances of God, by a charter under the broad seal of heaven, a covenant confirmed by miracles. Many great ant mighty nations there were at this time in the world, celebrated it is likely for wisdom, and learning, and valour, illustrious men and illustrious actions; yet the records of them are all lost, either in silence or fables, while that little inconsiderable people of the Jews that dwelt alone, and was not reckoned among the nations (Num. 23:9), makes so great a figure in the best known, most ancient, and most lasting of all histories; and no notice is taken in it of the affairs of other nations, except only as they fall in with the affairs of the Jews: for the Lord's portion is his people; Jacob is the lot of his inheritance, Deu. 32:8, 9. Such a concern has God for his church in every age, and so dear have its interests been to him. Let them therefore be so to us, that we may be followers of him as dear children.

V. That it is a divine history, given by inspiration of God, and a part of that blessed book which is to be the standing rule of our faith and practice. And we are not to think it a part of it which might have been spared, or which we may now pass over or cast a careless eye upon, as if it were indifferent whether we read it or no; but we are to read it as a sacred record, preserved for our benefit on whom the ends of the world have come. 1. This history is of great use for the understanding of some parts of the Old Testament. The account we have here of David's life and reign, and especially of his troubles, is a key to many of his Psalms; and much light is given to most of the prophecies by these histories. 2. Though we have not altogether so many types of Christ here as we had in the history and the law of Moses, yet even here we meet with many who were figures of him that was to come, such as Joshua, Samson, Solomon, Cyrus, but especially David, whose kingdom was typical of the kingdom of the Messiah and the covenant of royalty made with him, a dark representation of the covenant of redemption made with the eternal Word; nor know we how to call Christ the son of David unless we be acquainted with this history nor how to receive the declaration that John Baptist was the Elias that was to come, Mt. 11:14. 3. The state of the Jewish church which is here set before us was typical of the gospel church and the state of that in the days of the Messiah; and as the prophecies which related to it looked further to the latter days, so did the histories of it; and still these things happened to them for ensamples, 1 Co. 10:11. By the tenour of this history we are given to understand these three things concerning the church (for the thing that hath been is that which shall be, Eccl. 1:9):-(1.) That we are not to expect the perfect purity and unity of the church in this world, and therefore not to be stumbled, though we are grieved, at its corruptions, distempers, and divisions; we are not to think it strange concerning them, as though some strange thing happened, much less to think the worse of its laws and constitutions for the sake of them or to despair of its perpetuity. What wretched stains of idolatry, impiety, and immorality, appear on the Jewish church, and what a woeful breach was there between Judah and Ephraim! yet God took them (as I may say) with all their faults, and never wholly rejected them till they rejected the Messiah. Israel hath not been forsaken, nor Judah, of their God, though their land was filled with sin against the Holy One of Israel, Jer. 51:5. (2.) That we are not to expect the constant tranquillity and prosperity of the church. It was then often oppressed and afflicted from its youth, had its years of servitude as well as its days of triumph, was often obscured, diminished, impoverished, and brought low; and yet still God secured to himself a remnant, a holy seed, which was the substance thereof, Isa. 6:13. Let us not then be surprised to see the gospel church sometimes under hatches, and driven into the wilderness, and the gates of hell prevailing far against it. (3.) That yet we need not fear the utter extirpation of it. The gospel church is called the Israel of God (Gal. 6:16), and the Jerusalem which is above (Gal. 4:26), the heavenly Jerusalem; for as Israel after the flesh, and the Jerusalem that then was, by the wonderful care of the divine Providence, outrode all the storms with which they were tossed and threatened, and continued in being till they were made to resign all their honours to the gospel church, which they were the figures of, so shall that also, notwithstanding all its shocks, be preserved, till the mystery of God shall be finished, and the kingdom of grace shall have its perfection in the kingdom of glory. 4. This history is of great use to us for our direction in the way of our duty; it was written for our learning, that we may see the evil we should avoid and be armed against it, and the good we should do and be quickened to it. Though they are generally judges, and kings, and great men, whose lives are here written, yet in them even those of the meanest rank may see the deformity of sin and hate it, and the beauty of holiness and be in love with it; nay, the greater the person is the more evident are both these; for, if the great be good, it is their goodness that makes their greatness honourable; if bad, their greatness does but make their badness the more shameful. The failings even of good people are also recorded here for our admonition, that he who thinks he stands may take heed lest he fall, and that he who has fallen may not despair of forgiveness if he recover himself by repentance. 5. This history, as it shows what God requires of us, so it shows what we may expect from his providence, especially concerning states and kingdoms. By the dealings of God with the Jewish nation it appears that, as nations are, so they must expect to fare-that while princes and people serve the interests of God's kingdom among men he will secure and advance their interests, but that when they shake off his government, and rebel against him, they can look for no other than an inundation of judgments. It was so all along with Israel; while they kept close to God they prospered; when they forsook him every thing went cross. That great man archbishop Tillotson (Vol. 1. Serm. 3. on Prov. 14:34) suggests that though, as to particular persons, the providences of God are promiscuously administered in this world, because there is another world of rewards and punishments for them, yet it is not so with nations as such, but national virtues are ordinarily rewarded with temporal blessings and national sins punished with temporal judgments, because, as he says, public bodies and communities of men, as such, can be rewarded and punished only in this world, for in the next they will all be dissolved. So plainly are God's ways of disposing kingdoms laid before us in the glass of this history that I could wish Christian statesmen would think themselves as much concerned as preachers to acquaint themselves with it; they might fetch as good maxims of state and rules of policy from this as from the best of the Greek and Roman historians. We are blessed (as the Jews were) with a divine revelation, and make a national profession of religion and relation to God, and therefore are to look upon ourselves as in a peculiar manner under a divine regimen, so that the things which happened to them were designed for ensamples to us.

I cannot pretend to write for great ones. But if what is here done may be delightful to any in reading and helpful in understanding and improving this sacred history, and governing themselves by the dictates of it, let God have all the glory and let all the rivers return to the ocean whence they came. When I look back on what is done I see nothing to boast of, but a great deal to be ashamed of; and, when I look forward on what is to be done, I see nothing in myself to trust to for the doing of it. I have no sufficiency of my own; but by the grace of God I am what I am, and that grace will, I trust, be sufficient for me. Surely in the Lord have I righteousness and strength. That blessed epichoreµgia which the apostle speaks of (Phil. 1:19), that continual supply or communication of the Spirit of Jesus Christ, is what we may in faith pray for, and depend upon, to furnish us for every good word and work. The pleasantness of the study has drawn me on to the writing of this, and the candour with which my friends have been pleased to receive my poor endeavours on the Pentateuch encourages me to publish it; it is done according to the best of my skill, not without some care and application of mind, in the same method and manner with that; I wish I could have done it in less compass, that it might have been more within reach of the poor of the flock. But then it would not have been so plain and full as I desire it may be for the benefit of the lambs of the flock. Brevis esse laboro, obscurus fio-labouring to be concise I become obscure. With a humble submission to the divine providence and its disposals, and a humble reliance on the divine grace and its guidance and operation, I purpose still to proceed, as I have time, in this work. Two volumes more will, if God permit, conclude the Old Testament; and then if my friends encourage me, and my God spare me and enable me for it, I intend to go on to the New Testament. For though many have taken in hand to set forth in order a declaration of those parts of scripture which are yet before us (Lu. 1:1), whose works praise them in the gates and are likely to outlive mine, yet while the subject is really so copious as it is and the manner of handling it may possibly be so various, and while one book comes into the hands of some and another into the hands of others, and all concur in the same design to advance the common interests of Christ's kingdom, the common faith once delivered to the saints, and the common salvation of precious souls (Tit. 1:4, Jude 3), I hope store of this kind will be thought no sore. I make bold to mention my purpose to proceed thus publicly in hopes I may have the advice of my friends in it, and their prayers for me that I may be made more ready and mighty in the scriptures, that understanding and utterance may be given to me, and that I may obtain mercy of the Lord Jesus to be found his faithful servant, who am less than the least of all that call him Master.

Chester, June 2, 1708

M.H.

An Exposition, With Practical Observations, of

The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Lu. 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven.-It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos. 10:13, and 2 Sa. 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1 Sa. 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos. 4:9; 7:26; 8:29; 10:27; 1 Sa. 6:18), names of places (Jos. 5:9; 7:26; Jdg. 1:26; 15:19; 18:12; 2 Ki. 14:7), rights and possessions (Jdg. 1:21; 1 Sa. 27:6), customs and usages (1 Sa. 5:5; 2 Ki. 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1 Sa. 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old-Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence-his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec. 6:11, 12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Ieµsous, Jesus, and so he is called Acts 7:45, and Heb. 4:8. Justin Martyr, one of the first writers of the Christian church (Dialog. cum Tryph. p. mihi 300), makes that promise in Ex. 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb. 4:8) Joshua did not.

Chapter 1

The book begins with the history, not of Joshua's life (many remarkable passages of that we had before in the books of Moses) but of his reign and government. In this chapter, I. God appoints him to the government in the stead of Moses, gives him an ample commission, full instructions, and great encouragements (v. 1-9). II. He accepts the government, and addresses himself immediately to the business of it, giving orders to the officers of the people in general (v. 10, 11) and particularly to the two tribes and a half (v. 12-15). III. The people agree to it, and take an oath of fealty to him (v. 16-18). A reign which thus began with God could not but be honourable to the prince and comfortable to the subject. The last words of Moses are still verified, "Happy art thou, O Israel! Who is like unto thee, O people?" Deu. 33:29.

Verses 1-9

Honour is here put upon Joshua, and great power lodged in his hand, by him that is the fountain of honour and power, and by whom kings reign. Instructions are given him by Infinite Wisdom, and encouragements by the God of all consolation. God had before spoken to Moses concerning him (Num. 27:18), but now he speaks to him (v. 1), probably as he spoke to Moses (Lev. 1:1) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (Deu. 31:14), to learn the way of attending there. Though Eleazar had the breast-plate of judgment, which Joshua was directed to consult as there was occasion (Num. 27:21), yet, for his greater encouragement, God here speaks to him immediately, some think in a dream or vision (as Job 33:15); for though God has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may without them make himself known to his people, and speak to their hearts otherwise than by their ears. Concerning Joshua's call to the government observe here,

I. The time when it was given him: After the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses's life-time. An interregnum, though but for a few days, might have been of bad consequence; but it is probable that God did not speak to him to go forward towards Canaan till after the thirty days of mourning for Moses were ended; not, as the Jews say, because the sadness of his spirit during those days unfitted him for communion with God (he sorrowed not as one that had no hope), but by this solemn pause, and a month's adjournment of the public councils, even now when time was so very precious to them, God would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages towards him during the forty years of his government.

II. The place Joshua had been in before he was thus preferred. He was Moses's minister, that is, an immediate attendant upon his person and assistant in business. The Septuagint translates it hypourgos, a workman under Moses, under his direction and command. Observe, 1. He that was here called to honour had been long bred to business. Our Lord Jesus himself took upon him the form of a servant, and then God highly exalted him. 2. He was trained up in subjection and under command. Those are fittest to rule that have learnt to obey. 3. He that was to succeed Moses was intimately acquainted with him, that he might fully know his doctrine and manner of life, his purpose and long-suffering (2 Tim. 3:10), might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work. 4. He was herein a type of Christ, who might therefore be called Moses's minister, because he was made under the law and fulfilled all the righteousness of it.

III. The call itself that God gave him, which is very full.

1. The consideration upon which he was called to the government: Moses my servant is dead, v. 2. All good men are God's servants; and it is no disparagement, but an honour, to the greatest of men to be so: angels themselves are his ministers. Moses was called to extraordinary work, was a steward in God's house, and in the discharge of the trusts reposed in him he served not himself but God who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb. 3:5, where what he did is said to be for a testimony of the things that should be spoken after. God will own his servants, will confess them in the great day. But Moses, though God's servant, and one that could ill be spared, is dead; for God will change hands, to show that whatever instruments he uses he is not tied to any. Moses, when he has done his work as a servant, dies and goes to rest from his labours, and enters into the joy of his Lord. Observe, God takes notice of the death of his servants. It is precious in his sight, Ps. 116:15.

2. The call itself. Now therefore arise. (1.) "Though Moses is dead, the work must go on; therefore arise, and go about it." Let not weeping hinder sowing, nor the withering of the most useful hands be the weakening of ours; for, when God has work to do, he will either find or make instruments fit to carry it on. Moses the servant is dead, but God the Master is not: he lives for ever. (2.) "Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto thou wast appointed. Therefore there is need of thee to fill up his place; up, and be doing." Note, [1.] The removal of useful men should quicken survivors to be so much the more diligent in doing good. Such and such are dead, and we must die shortly, therefore let us work while it is day. [2.] It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began. Thus the latter generations enter into the labours of the former. And thus Christ, our Joshua, does that for us which could never be done by the law of Moses,-justifies (Acts 13:39), and sanctifies, Romans 8:3. The life of Moses made way for Joshua, and prepared the people for what was to be done by him. Thus the law is a schoolmaster to bring us to Christ: and then the death of Moses made room for Joshua; thus we are dead to the law, our first husband, that we may be married to Christ, Rom. 7:4.

3. The particular service he was now called out to: "Arise, go over this Jordan, this river which you have in view, and on the banks of which you lie encamped." This was a trial to the faith of Joshua, whether he would give orders to make preparation for passing the river when there was no visible way of getting over it, at least not at this place and at this time, when all the banks were overflown, ch. 3:15. He had no pontoons or bridge of boats by which to convey them over, and yet he must believe that God, who had ordered them over, would open a way for them. Going over Jordan was going into Canaan; thither Moses might not, could not, bring them, Deu. 31:2. Thus the honour of bringing the many sons to glory is reserved for Christ the captain of our salvation, Heb. 2:10.

Calvin's Commentary

5. There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee.

5. Non consistet quisquam contra te cunctis diebus vitae tuae; quia sicuti fui cum Mose, ita ero tecum; non te deseram, neque derelinquam.

6. Be strong and of a good courage: for unto this people shall thou divide for an inheritance the land, which I swear unto their fathers to give them.

6. Confirmare, ergo, et roborare; quia tu in haereditatem divides populo huic terram, de qua juravi patribus eorum me daturum illis.

7. Only be thou strong and very courageous, that thou may observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou may prosper whithersoever thou goes.

7. Tantum confirmare et roborare vehementer: ut custodias et facias secundum totam legem quam praecepit tibi Moses servus meus; non recedes ad dextram vel ad sinistram ut prudenter (vel prospere) agas in omnibus.

8. This book of the law shall not depart out of thy mouth; but thou shall meditate therein day and night, that thou may observe to do according to all that is written therein: for then thou shall make thy way prosperous, and then thou shall have good success.

8. Non recedat liber legis hujus ab ore tuo; sed mediteris in eo, die et nocte, ut custodias et facias, secundum id totum quod scriptum est in eo. Tunc enim secundas reddes vias tuas, et tunc prudenter ages.

9. Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goes.

9. Nonne praecepi tibi, ut te confirmes, et te robores? Ne formides, neque animo fragaris; quoniam tecum sum Jehova Deus tuus in omnibus ad quae tu pergis.

5. There shall not any man, etc As a contest was about to be waged with numerous and warlike enemies, it was necessary thus to inspire Joshua with special confidence. But for this, the promise of delivering over the land which God had given, would ever and anon have become darkened; for how vast the enterprise to overthrow so many nations! This objection therefore is removed. And the better to free him from all doubt, he is reminded of the victories of Moses, by which God had made it manifest that nothing was easier for him than utterly to discomfit any host however great and powerful. Joshua, therefore, is ordered to behold in the assistance given to Moses the future issue of the wars which he was to undertake under the same guidance and protection. For the series of favors is continued without interruption to the successor.

What follows is to the same effect, though it is more fully expressed by the words, I will not fail thee, etc Hence the Apostle, (Hebrews 13:5,) when wishing to draw off believers from avarice, makes an application of these words for the purpose of calming down all anxieties, and suppressing all excessive fears. And in fact, the distrust which arises from anxiety kindles in us such tumultuous feelings that on the least appearance of danger, we turmoil and miserably torment ourselves until we feel assured that God both will be with us and more than suffice for our protection. And, indeed, while he prescribes no other cure for our timidity, he reminds us that we ought to be satisfied with his present aid.

6. Be strong, etc An exhortation to fortitude is added, and indeed repeated, that it may make the deeper impression. At the same time the promise is introduced in different words, in which Joshua is assured of his divine call, that he might have no hesitation in undertaking the office which had been divinely committed to him, nor begin to waver midway on being obliged to contend with obstacles. It would not have been enough for him diligently to begirt himself at the outset without being well prepared to persevere in the struggle.

Although it is the property of faith to animate us to strenuous exertion, in the same way as unbelief manifests itself by cowardice or cessation of effort, still we may infer from this passage, that bare promises are not sufficiently energetic without the additional stimulus of exhortation. For if Joshua, who was always remarkable for alacrity, required to be incited to the performance of duty, how much more necessary must it be that we who labor under so much sluggishness should be spurred forward.

We may add, that not once only or by one single expression are strength and constancy required of Joshua, but he is confirmed repeatedly and in various terms, because he was to be engaged in many and various contests. He is told to be of strong and invincible courage. Although these two epithets make it obvious that God was giving commandment concerning a most serious matter, still not contented with this reduplication, he immediately after repeats the sentence, and even amplifies it by the addition of the adverb very.

From this passage, therefore, let us learn that we can never be fit for executing difficult and arduous matters unless we exert our utmost endeavors, both because our abilities are weak, and Satan rudely assails us, and there is nothing we are more inclined to than to relax our efforts. [21] But, as many exert their strength to no purpose in making erroneous or desultory attempts, it is added as a true source of fortitude that Joshua shall make it his constant study to observe the Law. By this we are taught that the only way in which we can become truly invincible is by striving to yield a faithful obedience to God. Otherwise it were better to lie indolent, and effeminate than to be hurried on by headlong audacity.

Moreover, God would not only have his servant to be strong in keeping the Law, but enjoins him to contend manfully, so as not to faint under the burden of his laborious office. But as he might become involved in doubt as to the mode of disentangling himself in matters of perplexity, or as to the course which he ought to adopt, he refers him to the teaching of the Law, because by following it as a guide he will be sufficiently fitted for all things. He says, You shall act prudently in all things, provided you make the Law your master; although the Hebrew word skl, means to act not only prudently but successfully, because temerity usually pays the penalty of failure.

Be this as it may, by submitting entirely to the teaching of the Law he is more surely animated to hope for divine assistance. For it is of great consequence, when our fears are excited by impending dangers, to feel assured that we have the approbation of God in whatever we do, inasmuch as we have no other object in view than to obey his commands. Moreover, as it would not be enough to obey God in any kind of way, [22] Joshua is exhorted to practice a modesty and sobriety which may keep him within the bounds of a simple obedience.

Many, while possessed of right intention, sometimes imagine themselves to be wiser than they ought, and hence either overlook many things through carelessness, or mix up their own counsels with the divine commands. The general prohibition, therefore, contained in the Law, forbidding all men to add to it or detract from it, God now specially enforces on Joshua. For if private individuals in forming their plan of life behoove to submit themselves to God, much more necessary must this be for those who hold rule among the people. But if this great man needed this curb of modesty that he might not overstep his limits, how intolerable the audacity if we, who fall so far short of him, arrogate to ourselves greater license? More especially, however, did God prescribe the rule of his servant, in order that those who excel in honor might know that they are as much bound to obey it as the meanest of the people.

8. This book of the Law, etc Assiduous meditation on the Law is also commanded; because, whenever it is intermitted, even for a short time, many errors readily creep in, and the memory becomes rusted, so that many, after ceasing from the continuous study of it, engage in practical business, as if they were mere ignorant tyros. God therefore enjoins his servant to make daily progress, and never cease, during the whole course of his life, to profit in the Law. Hence it follows that those who hold this study in disdain, are blinded by intolerable arrogance.

But why does he forbid him to allow the Law to depart from his mouth rather than from his eyes? Some interpreters understand that the mouth is here used by synecdoche for face; but this is frigid. I have no doubt that the word used is peculiarly applicable to a person who was bound to prosecute the study in question, not only for himself individually, but for the whole people placed under his rule. He is enjoined, therefore, to attend to the teaching of the Law, that in accordance with the office committed to him, he may bring forward what he has learned for the common benefit of the people. At the same time he is ordered to make his own docility a pattern of obedience to others. For many, by talking and discoursing, have the Law in their mouth, but are very bad keepers of it. Both things, therefore, are commanded, that by teaching others, he may make his own conduct and whole character conformable to the same rule.

What follows in the second clause of the verse shows, that, everything which profane men endeavor to accomplish in contempt of the word of God, must ultimately fail of success, and that however prosperous the commencement may sometimes seem to be, the issue will be disastrous; because prosperous results can be hoped for only from the divine favor, which is justly withheld from counsels rashly adopted, and from all arrogance of which contempt of God himself is the usual accompaniment. Let believers, therefore, in order that their affairs may turn out as they wish, conciliate the divine blessing alike by diligence in learning and by fidelity in obeying.

In the end of the verse, because the term used is ambiguous, as I have already observed, the sentence is repeated, or a second promise is added. The latter is the view I take. For it was most suitable, that after the promised success, Joshua should be reminded that men never act skillfully and regularly except in so far as they allow themselves to be ruled by the word of God. Accordingly, the prudence which believers learn from the word of God, is opposed to the confidence of those who deem their own sense sufficient to guide them aright. [23]

9. Have not I commanded, etc Although in Hebrew a simple affirmation is often made in the form of a question, and this phraseology is of very frequent occurrence, here, however, the question is emphatic, to give an attestation to what had previously been taught, while the Lord, by bringing his own authority distinctly forward, relieves his servant from care and hesitancy. He asks, Is it not I who have commanded thee? I too will be present with thee. Observe the emphasis: inasmuch as it is not lawful to resist his command. [24] This passage also teaches that nothing is more effectual to produce confidence than when trusting to the call and the command of God, and feeling fully assured of it in our own conscience, we follow whithersoever he is pleased to lead.

Footnotes:

[21] French, "Et il ne faut qu'un rien pour nous faire perdre courage;" "and a mere nothing is all that is necessary to make us lose courage." -- Ed.

[22] The French adds, "Ou en quelques points;" "Or in some points." -- Ed.

[23] The French paraphrases the whole sentence thus: "Ainsi la prudence et sagesse que les fideles apprennent de la parole de Dieu, est opposee a l'assurance de ceux auxquels il semble bien qu'ils se gouvernent assez discretement et sagement, quand ils besongnent selon leur propre sens;" "Thus the prudence and wisdom which believers learn from the word of God, is opposed to the assurance of those who think they govern themselves discreetly and wisely enough, when they manage according to their own sense." -- Ed.

[24] French, "C'est bien pour certain avec grande signifiance que ceci se dit d'autant qu'il n'est pas question de resister a son commandement;" "It is certainly with great significancy that this is said, inasmuch as there is no question of resisting his command." -- Ed.

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